Sacraments

Living Our Faith

-(1)- Table of Contents The Sacraments – Encounters with the Risen Christ...... 3 Sacraments - Focus Questions...... 7 Baptism...... 8 Baptism Focus Questions...... 13 The Sacrament of Reconciliation – when things go wrong...... 14 An Examination of Conscience...... 19 How to go to Confession...... 21 Reconciliation – Focus Questions:...... 22 Marriage – The Two Shall Become One...... 23 Marriage – Focus Questions:...... 28 Anointing of the Sick – Healing in Body and Spirit...... 29 Anointing of the Sick – Focus Questions:...... 31 Holy Orders – Called to Serve...... 32 Holy Orders - Focus questions:...... 36 Confirmation - Sealed with the Spirit...... 37 Confirmation - Reflection questions...... 41 Eucharist (part 1) – Do This in Memory of Me...... 42 Eucharist (part 1) – Focus Questions:...... 47 Eucharist (part 2) – Outline of the Mass and Notes...... 48

-(2)- The Sacraments – Encounters with the Risen Christ

The Sacraments Every act of worship is an encounter with the risen Lord. In Catholic tradition we call these encounters sacraments – the Greek word is mysterion (mystery). Mystery in the sense that there is more there than meets the eye – we can’t understand it all at once. Not in the sense of an “enigma” something that repels us – that frustrates and discourages us Obviously, we can encounter the Lord in other ways besides public worship – as in personal prayer But there is something special in the public act – the presence of others makes the experience stronger What are some of these ways to encounter the Lord? How many sacraments are there? Pick a number – one, a gazillion, or seven. In one sense, there is only one Sacrament – Jesus Christ, the Son of God. Jesus is God himself – the God who is with us (emanuel), the God revealing and revealed. Jesus is the source of our spiritual life, it is His Spirit in our hearts, His grace that is His life. It is through Jesus that we are reunited with His Father, made holy and righteous in His sight. In our Catholic tradition every sacrament starts with Jesus and leads back to Jesus. In another sense, there are an unlimited number of sacraments (a gazillion?). We can encounter the risen Lord anywhere in our lives – Jesus is not limited to liturgy. Any time we open our hearts to him we receive the grace of his presence – and we grow spiritually But in our Catholic understanding, there are seven special times in our life when we encounter Jesus: Baptism – our first encounter, the one that makes all the others possible Confirmation – our mature reception of the Holy Spirit Eucharist – the centerpiece of our spiritual life, the hub that all the others revolve around. Reconciliation – the most personal sacrament, coming to grip with our brokenness. Anointing of the Sick – physical and spiritual healing in times of illness Marriage – learning to love another as Jesus loves us. Holy Orders – joyful service to others in the name of Jesus. We can see that the sacraments cover all aspects of our life: Sacraments of Initiation: Baptism, Confirmation and Eucharist The means by which we become (and stay!) a member of the community Jesus has called to be Church. Sacraments of Healing: Anointing of the Sick and Reconciliation When our lives become disordered by physical or spiritual sickness, we go to Jesus for healing Sacraments of Vocation Marriage and Holy Orders We give our lives a direction, a context, within which we will work to build the Kingdom of God. As Catholics we are sacramental people; living and dying within the grace of Jesus that we receive through the sacraments Interestingly enough the church has a special “sacramental” for people who are not baptized; catechumens (unbaptized people desiring to enter the church through the RCIA) are blessed with the oil of catechumens – reserved for them alone to strengthen them on their journey. The church's loving care extends even to those who are not yet members

In our Catholic understanding of the Sacraments, the “who,” “how” and “where” is extremely important. WHO – the “ordinary minister” of the sacrament.

-(3)- All sacraments have an “ordinary minister” – the person who under normal circumstances performs it. An “extraordinary” minister is someone who (with proper delegation) can perform the sacrament: in extraordinary circumstances and for a limited time and a specific place

Sacrament Ordinary minister Extraordinary minister Baptism The deacon, priest or bishop Anyone (requires no delegation) Confirmation The bishop The priest (with delegation or danger of death) Priests are delegated to confirm at the Easter Vigil Eucharist The priest or bishop None For distribution of the Eucharist (communion) the Deacon or instituted Acolyte is an ordinary minister. Lay people (who are not Acolytes) may be commissioned as extraordinary ministers for a limited time in a specific place. Marriage The deacon, priest or bishop Lay person (with delegation) Technically, the bride and groom are the ministers, the clergyman or delegate are there as witnesses only and accept the consent in the name of the Church. Holy Orders The bishop None Reconciliation The priest or bishop None Anointing The priest or bishop None

HOW – the way the sacrament is given (the key words and elements that make the sacrament “happen”) All sacraments have a proper “form” and “matter: The “form “ is the words the minister of the sacrament speaks to bring about the sacrament The “matter “ is the symbol of the sacrament, something tangible (you can drop it on your foot!) Sacrament Form Matter Baptism “I baptize you in the name of the Father Water (poured or immersion) And of the Son and of the Holy Spirit.” Confirmation “Be sealed with the gift of the Holy Spirit” Laying on of hands (in silence) and Holy Chrism (oil) Eucharist “This is my body . . . this is my blood” Bread and wine Eucharistic Prayer Marriage “I do . . . I do” (the consent) The bride and groom Holy Orders “Receive the Holy Spirit . . .” Laying on of hands Prayer of consecration Reconciliation “I absolve you from your sins. . .” The penitent’s confession Prayer of absolution Anointing “Through this holy anointing . . .” Oil (of the sick)

-(4)- WHERE – place of celebration of the sacrament In great need a sacrament can be celebrated anywhere but usually the following apply: Sacrament Place Baptism The parish church of the parents in front of the community Confirmation For children – their parish church within a Eucharistic liturgy For adults baptized as infants – at the cathedral (by the bishop) within a Eucharistic liturgy. If baptized as adults, right after the baptism (by the priest) Eucharist A church or approved chapel or oratory Marriage For a Catholic couple – The parish church of the bride, or approved chapel or oratory, within a Eucharistic liturgy. For one Catholic and one baptized Christian- A Catholic church or approved chapel or oratory, or another Christian church (with permission from the bishop) For one Catholic and one not baptized - A “dignified place.” Two non-Catholics may not be married in a Catholic church or by Catholic clergy Holy Orders The cathedral (on a Sunday) within a Eucharistic liturgy Reconciliation Anywhere Anointing Anywhere

Word and Symbol The sacraments not only presume faith but by words and objects they also nourish, strengthen, and express it. “lex orandi, lex credendi” “The law of prayer is the law of faith” the Church believes as she prays. Belief leads to prayer, prayer strengthens belief When celebrated in faith, the sacraments confer the grace that they signify. The Sacraments are efficacious because in them Christ himself is at work. A sacrament recalls the action of Jesus by word and symbol For example, the action of washing with water (the symbol) in Baptism brings about a cleansing from sin By going down into the water, we are buried with Christ in coming back up we rise with him from death (this is the reason for full immersion baptism) we are permanently joined to Jesus by sacramentally acting out his death and resurrection This sacramental “remembering” (or anamnesis) takes the past event and brings it forward For example, the Eucharist recalls the death and resurrection of Jesus we don't re-sacrifice Jesus but we make present anew his saving deeds – literally re-member, make new; rather like playing a piece of sheet music allows us to re-experience the presence of the composer at once both historical and brand new, like the head of a household who brings from his storeroom both the new and the old (Matthew 13:52)” The sacraments act “ex opere operato” “by the very fact of the action’s being performed” “the sacrament is not wrought by the righteousness of the celebrant or the recipient but by the power of God.” For example, two people receive communion. When the minister says, “receive the body of Christ.” One person says “amen,” receives in faith and gets the grace of the sacrament – the Body of Christ. The other one thinks “what nonsense!” and receives only bread because by their lack of faith they block the sacramental grace present. -(5)- The effect (or validity) of the sacrament does not depend on the “worthiness” of the minister For example the priest who says the consecration but does so without faith, The people, so long as they have faith, receive the Body of Christ and the sacramental grace, even though the priest has rejected the grace. The rule “ecclesia suplet” (the church supplies) applies the church supplies the grace missing in the minister.

The Necessity of the Sacraments Catholics are sacramental people – each part of our lives is lived around the sacraments they are the tools we have to live a righteous life and come at the end to the joys of heaven The Church affirms that for believers, the sacraments are necessary for salvation because Christ is necessary for salvation: The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments (CCC 1257) Notice that the statement “the church does not know” does not imply there are no other means of salvation, there may be other paths (see Gaduim et Spes, the Church in the Modern World” 22.5) for people of good will. Only God knows for sure!

-(6)- Sacraments - Focus Questions

1) The sacraments encompass our faith life – they are a direct encounter with the risen Lord. Have I ever felt the presence of the Lord at a Liturgy? When and where are some of the other times I have experiences the Lord's presence? How are these experiences the same? Different? Do we really need the liturgy?

2) We should feel “energized” by a sacramental liturgy. Which sacrament holds the most meaning for you? The Mass? Baptisms? Reconciliation? Marriage? Which one could you do without? Should we add any new ones?

3) In our Catholic understanding sacred place is important to ritual and liturgy. Why do you think this is? Does t make a difference if we are married in a church or on the beach at sunset? Are some places really more holy than others? What makes them that way?

4) Grace flows to us through the sacrament regardless of the minister – even a bad priest can celebrate Mass so the grace is there. Does the presider of the sacrament make a difference to you? How about the one receiving the sacrament – do they need to be properly disposed? Can they block the grace available?

-(7)- Baptism

The basics: Baptism comes from the Greek baptiezen meaning “to wash.” As a sacrament we can find its origin in Scripture: In the Jewish tradition, there was a ceremonial bath (the mikvah) symbolizing the cleansing from sin after penance. We get an echo of this in the story of Naaman the Syrian leper (leprosy was seen as punishment for sin): The prophet sent him the message: "Go and wash seven times in the Jordan, and your flesh will heal, and you will be clean." (2 Kings 5:10) In the New Testament, the figure of John the Baptist is associated with the coming of the Lord and the forgiveness of sins: And you, child, will be called prophet of the Most High, for you will go before the Lord to prepare his ways, to give his people knowledge of salvation through the forgiveness of their sins, (Luke 1:76-77) John's baptism differs from our sacramental baptism in that John's was a baptism of repentance, enabling people to be reconciled to God through the forgiveness of sin. Our sacramental baptism today is a baptism into the Lord Jesus, into his Paschal Mystery – his dying and rising We see John carrying out his ministry of Baptism – even to the point of baptizing Jesus: Then Jesus came from Galilee to John at the Jordan to be baptized by him. (Matthew 3:13) John (the) Baptist appeared in the desert proclaiming a baptism of repentance for the forgiveness of sins (Mark 1:4) (John) went throughout (the) whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins (Luke 3:2b-3) John answered them, "I baptize with water…” (John 1:26) The practice of baptism was quickly adopted by the early Church: Peter (said) to them, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the holy Spirit. (Acts 2:38) Then he ordered the chariot to stop, and Philip and the eunuch both went down into the water, and he baptized him.(Acts 8:38) Paul’s reflections on baptism form the basis for our current understanding of it: Or are you unaware that we who were baptized into Christ Jesus were baptized into his death? We were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life. For if we have grown into union with him through a death like his, we shall also be united with him in the resurrection.( Rom 6:3-5) If we share Jesus' dying we will share in his rising and, with him, inherit eternal life. The history of baptism: In the early church (pre 325 AD), baptism was usually done on adults, not infants: Joining the church put you at risk of persecution – a solemn decision only an adult could make for themselves Although there was a tradition of whole families being baptized at one time see the story of Peter baptizing the household of Cornelius in Acts 10:44-49 In baptism you joined the Christian community – and they had to make sure you weren’t a Roman spy! It often took years for people to be accepted into the community – it was a matter of safety for the community As time went on, the understanding of Baptism began to emphasize the removal of sin rather than joining the community. By now Christianity was the official religion of the Roman Empire there was no longer a risk of persecution or need for secrecy. People (like the emperor Constantine) often put off baptism until they were at the point of death; If I get baptized, I have to lead a holy life – no partying or sinning any more So, I will join the Christian community but party on until I am old – then get baptized

3 Sacraments – living our faith 2.0.doc -(8)- 8/29/2019 All my sins will be forgiven (true) and I can still go to heaven after a sinful life (have my cake and eat it too!) Obviously this turns baptism into some kind of “magic” and the church tried to discourage it.

What is the role of baptism? It is the First Sacrament The defining sacrament for a Christian; we are Christians because we are baptized. All other sacraments require baptism for reception. Why? With baptism we enter the Christian community; God comes to us in community, our sanctification is through the community; we come to God through other people But what about sin? Baptism is linked to sin; to understand this requires another section!

What is sin? Breaking of a law; doing ‘wrong’; hurting another This is the ‘legal’ (law-based) approach to sin. Destroying a relationship; with God / neighbor / self. This is the ‘relational’ approach to sin Point: Sin is about both; but we stress the relational approach because it makes more sense: Sin is an attitude, a stance, that says "no" to God. Our relationship with God is broken From this sinful attitude / broken relationship comes sinful actions. From those sinful actions flow the broken relationships with our neighbors and our selves We don’t just break our relationship with God but we build up a wall between us and Him. Jesus breaks down this wall of sin. He is the bridge over the canyon of sin that separates us from God. True God and true man, he bridges the gap. Original Sin is that fundamental alienation from God that we all have at birth The world is not as God intended; sin and death were never part of God's original plan. They come about from our basic “disconnectedness” with God – the primal sin of Adam and Eve our first parents Scripture tells the story of how they disobeyed God and ate the forbidden fruit, the knowledge of good and evil. In so doing our human nature, our essence, became broken – estranged from God. Baptism heals our essence that was stained by original sin Personal sin is our own alienation from God; the wall we build between God and us Baptism also heals individual (personal) sin. If we fall into sin later, the sacrament of reconciliation heals us. Baptism, then: Joins us to Jesus and the Christian community We become his brothers and sisters, adopted children of God. We will receive all he has received; suffering and death, but also resurrection and glory. Washes away original and personal sin Because we are united with Jesus, our original estrangement from God is fixed; the relationship is restored. The slate is wiped clean. If we sin again, we have recourse to the sacrament of reconciliation. In summary: Jesus came to reconcile us with God. In baptism, we are united with Christ; we ‘die’ with him and ‘rise’ with him. Our sins are forgiven; we become a new creation. We join the Church, which is his ‘body.’ United in love with the community, we experience Jesus in the sacraments and each other.

The Symbols of Baptism Water What do you do with it? Drink it, wash with it, swim in it 3 Sacraments – living our faith 2.0.doc -(9)- 8/29/2019 Water is powerful stuff Water in the desert. The Israelites lived in a desert region; water was very much on their minds Dual nature of water: Source of life – need water to live, example of Sea of Galilee, we are born from the waters of our mother’s womb Source of death – drowning (dark and cold) no air (breath), example of the Dead Sea, storms at sea. As a people the Israelites were saved from slavery by a journey across the Red Sea; salvation to them, death to the Egyptians. Water cleanses; Removes dirt, stains Removes ritual impurity; the stain of sin Most rituals start with personal purification; blessing with sign of cross, priest washes before Eucharist. Beginning of life starts with ritual washing – baptism Immerse / Pour Immersion; stresses the dual nature of water; Die and rise. Sink down into the water (drown); die to our old life. Rise from death to new life. The Paschal Mystery; Jesus dies and rises. We are joined to it in our dying and rising at baptism; it is what we celebrate at every Eucharist. If we are united to him, all he has will be ours; eternal life in the Kingdom. We sink down, exhale and give up our breath (spirit); we rise up, gasp for air and breathe in a new spirit. Pouring; stresses ritual purification We are washed clean from all stain of sin; original and personal. All Jewish prayer started with a ritual bath. We will baptize you by full immersion and saying: "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit."

Name Why is a name important? Names have power; we call upon the name of the Lord in prayer. We become what we are named; we live up to our nicknames – good or bad. We are each unique; each of us has the dignity of a name. To name something is to somehow own it; to claim it, to legitimize. We recognize this when we name our children. Names establish a relationship; you – me, I – Thou We are called by name God gives people names when he intervenes in their lives; Abram is named Abraham, Jacob is called Israel, Simon is named Peter. You will be baptized by name: “John Smith, I baptize you in the name of the Father, and of the Son and of the Holy Spirit

Candle What do you do with a candle? Light it, use as a guide in the dark Light; illuminates The candle flame drives off darkness; there is a universal fear of the dark, bad things happen in the dark. Judas betrayed Jesus at night. Dark is a metaphor for sin so light is a metaphor for goodness. St. Paul says we are children of light. Jesus is the light of the world; dispelling the darkness of sin and death. The baptismal candle recalls the Easter candle, lit from the blessed fire at the Easter Vigil. Fire; complex symbol (a symbol within a symbol) Associated with the sacred, burnt offerings rise to heaven (where God is) Fire is intangible; see / feel its effects but not itself. Consumes without being filled; is divided without being dimmed. Can be fragile; holding a promise – a spark. Can be awesome; powerful – like a forest file. Faith; is like fire

3 Sacraments – living our faith 2.0.doc -(10)- 8/29/2019 Tongues of fire rest on the apostles at Pentecost. We are “inflamed” with love of Jesus. Our “hearts were burning inside of us” when he walked with us to Emmaus. Like fire, faith needs to be tended or it will go out. We will light a candle from the Easter candle and hand it to the godparents (who hold it for you) saying: "Receive the light of Christ."

Olive Oil What do you do with oil? Food, medicine, fuel Oil; crushed from olives Crushing extracts the “essence” from the fruit; it concentrates its goodness. Comes only after being crushed; our lives yield their essence only after being “crushed”; our suffering unites us with Jesus’ suffering. Oil is valuable, always highly prized. It takes a lot of olives to make a little oil. Why olive oil? Vegetable oil from a living source (not 10-W-30!) Olive trees live a long time; hundreds of years. They are very slow growing; a person plants an olive tree for their grandchildren. They are a symbol of peace because they take so long to mature (trees are often a casualty of war). Uses of olive oil; Staple food of the Middle East; eaten every day. Fuel; burned in lamps. Illuminate the darkness. Healing / strengthening properties, used as a medicine; soothing to skin. Wounds were dressed with wine and oil. Used in anointing; a ritual of designation. The ancient Hebrews anointed priests, prophets and kings Perfumed oil One oil (the sacred Chrism) contains perfume, the other (the oil of catechumens) does not. Perfume acts as a metaphor for the Holy Spirit. You can’t see perfume (you can’t see a smell), but you know it is there. Perfume is rich / costly / luxurious; important people (like kings) use perfume. The Chrism is consecrated for use rather than blessed as is the oil of catechumens; the bishop breathes on it, changing its essence. The perfume symbolizes this change. We will use oil in the baptism ceremony: After the pouring of water, sacred chrism is used "that you may remain for ever a member of Christ who is Priest, Prophet, and King."

White garment Why a white garment? A white garment would have been hard to obtain in ancient times. Only a newly made garment would be clean and white. New clothing We take off the old and put on the new; we are re-created, the slate is wiped clean, we start fresh. There is no stain of dirt on our clothes or sin on our soul. We have put on Christ like a suit of clothes In ancient times; The newly baptized would wear their new garment for a week in the community as a sign of their initiation. After your baptism, you will dry off and put on a new garment (a tunic): "you have become a new creation and clothed yourselves in Christ."

The Community Why baptize at the Easter Vigil? God calls us; to relationship with him, relationship with one another. The assembled community witnesses the baptism and receives the newly baptized. God works in groups In the Old Testament, God rescued the Israelites as a people from slavery in Egypt, brought them safely to the land of Canaan. He gave them the Law on Mt. Sinai, he punished them as a people and then restored them as a people.

3 Sacraments – living our faith 2.0.doc -(11)- 8/29/2019 In the New Testament, Jesus gathered groups of people around him; the 12, the 72. His miracles were public affairs, he fed thousands at a time. He told his disciples to go into all the world and proclaim the good news (Mt 28:19). We learn about God from someone else, our faith is "handed on" to us by parents, catechists and others. Godparents Represent the community, model a Christian lifestyle for the catechumen as they grow in faith. The catechumens are asking to be received into the community; the community has the duty of helping the catechumens be formed in faith.

An aside - Why do Catholics baptize babies? It is our tradition – from the earliest times we baptized babies In ancient times, babies often died shortly after birth Parents wanted to be with their children in heaven – felt that if they weren’t baptized, they wouldn’t be Our vision today is that children who die before baptism are “in the arms of Jesus” When parents ask for baptism of their children, they commit to raising the child in the Catholic faith At confirmation age (the “age of reason”) the child will elect on his own what his parents did They are “confirmed” in their baptism Infant baptism shows the power of Jesus That his redemption is so powerful that even those who can’t cooperate in it can take advantage of it It also shows his love That grace is available to all (even babies) as a free gift – as long as we don’t block it

3 Sacraments – living our faith 2.0.doc -(12)- 8/29/2019 Baptism – Focus Questions: What does “dying and rising” mean to you? Physical death? Intense personal experience?

If you could have only one thing to help you through life, what would it be? Money? A good job? Faith?

If sin is seen as alienation from God, what does it mean to “fall into sin?” Is sin an attitude or an action? Is it possible to fall into sin without knowing it?

The Church has always distinguished between “mortal” (very serious, 'killing) and “venial” (less serious) sin. Is there a difference between the two? Are some sins worse than others? Can a relationship be “bent” but not “broken?”

Baptism removes both personal and Original sin. What is the difference between the two? How can a newborn baby be in a state of sin? Shouldn't we wait until the person can understand sin before baptizing them?

3 Sacraments – living our faith 2.0.doc -(13)- 8/29/2019 The Sacrament of Reconciliation – when things go wrong.

Reconciliation is a sacraments of healing . We need healing when we “get off the track” and are estranged from God. Since God is the source of life (and health), if the relationship with God is diminished, so is our health This can be both spiritual and physical health – the soul and body are one: “body-soul” As the soul is healthy, so is the body. Sin is the term for this estrangement, the cause of the sickness.

The reality of sin When we neglect our relationship with God, When we forget who He is and who we are, and forget how much he loves us we allow Sin to take root in our hearts. Sin is the name we give to this state of alienation from God It is something we fall into – like quicksand; it tries to draw us under the mud and suffocate us It is a result of life choices we have made – choices to turn away from God; We follow our own selfish desires rather that being open to people around us. Ultimately sin is selfishness – “I want what I want when I want it” It ignores the other relationships in our lives – relationships with God and other people In a state of sin, my thinking becomes clouded – I become the measure of all things. I think that: A person or thing has value only to the extent it benefits me, things without immediate benefit are worthless If I want something, then it is OK to have it – and how I go about getting it doesn’t matter People who try and frustrate my desires – tell me I can’t have what I want – are my enemies And it is OK to hurt them if they try and prevent me from getting what I want. As Christians we want to have an enriching, positive relationship with God; Sin destroys this relationship and a fundamental task of all Christians is to fight sin in their lives. As Catholics, our primary weapon against sin is the Sacrament of Reconciliation.

Where does sin come from? God is the creator of the entire universe (us included) We are created in his image and likeness, we share his power of reason and his faculty of free will (Gen 1) The world is not as God originally intended it God intended us to live in perfect harmony with him. Through an act of disobedience, humans became separated from God (Gen 3). We call this separation Original Sin. It is part of our human heritage and it effects us all. Through this initial separation from God, sin came into the world And the result of sin is death: (Rom 6:23) both our physical death at the end of our lives and our spiritual death through personal sin In spite of this, God still calls us to himself God is always reaching out to us saying, “Will you love me?” There is something within us that replies "Here I am!" when God calls our name (1 Sam 3:10) To help us return to him, God sent Jesus Christ into the world (John 3:16) God is present in us and in the world in a new and powerful way through his son, Jesus This is the Good News of the Kingdom of God Through the obedience of Jesus, the disobedience of our first parents was overridden (Rom 5:19) Through the Holy Spirit we have the strength to resist sin and live a life of grace. The Sacrament of Baptism unites us with Jesus; all that he has will become ours (Rom 6:3) Because of this union, Original Sin (the echo of our first parent’s disobedience) is wiped away. But it is still possible to fall into Personal Sin; God gives us free will – we have the freedom to ignore his call; to turn our backs on him. When we chose to return to God, the Sacrament of Reconciliation is the means we use. Unlike Baptism which is a once-in-a-lifetime event; we (should) receive reconciliation frequently Before significant life events (marriage, ordination, reception into the Church, etc.) Before significant seasons during the year (Christmas, Easter, etc.) Whenever we fall into a state of serious sin And whenever our conscience is bothering us!

How does reconciliation work? Sin doesn’t happen all at once – it is a process of removing ourselves from the presence of God Likewise healing from sin (reconciliation) is a process – of returning to the light of God’s grace. First – reconciliation requires an internal conversion. (CCC 1430) We must undergo conversion; turning away from our selfish habits and returning to God. We must become aware of the harm our state of sin has caused – to ourselves and to those around us We must desire to change our lives; to form an intent (with God’s help) to avoid sin in the future. The technical name for this conversion is contrition We foster contrition by an examination of the conscience A mental inventory of relationships in our lives; how they are going and which ones need to be repaired. Many formulas are available; the Ten Commandments and Sermon on the Mount are two staples When we turn from Sin motivated solely by the love of God; this is called “perfect contrition” Even serious sins (as well as less serious sins) can be forgiven by this – if we also resolve not to sin again. When we turn from sin for fear of punishment; this is called “imperfect contrition” Although this will not forgive serious sins, it does provide proper disposition to receive the sacrament Second – we must begin the journey back to God. This usually entails a public acknowledgment of our sins; We need to face our sins; To confront them honestly and openly; striving to overcome them with God’s help. We do this by admitting our sins first to ourselves and then to another person; Of course, with anything as personal as sin, we need to be careful who we admit them to Priests are the natural choice; they not only hear our sins and counsel us, but they alone can give us sacramental absolution The technical term for this admitting of sin is confession It is the primary external thing the penitent does in the sacrament of reconciliation With the aid of a wise confessor, our confession purges us of the remorse associated with our sin We are freed from any externally imposed burden of shame; we can wipe our hands clean and start anew. During the confession, the penitent: expresses remorse (sorrow) for their sins expresses an intent to change their behavior so they will not commit this kind of sin in the future. Without an expression of sorrow and an intent to change, the priest is unable to give absolution What would be the point? God knows if you aren’t sorry or don’t intend to sin again The absolution (because it comes from God) wouldn’t work anyway! Third – once our sins are admitted, we have the desire (and responsibility) to remedy the harm we have caused. It is impossible to sin and not harm someone else; there are no victim-less sins. We obviously harm others by our sinful actions growing out of our own selfishness Less obvious (perhaps) is the harm we do to ourselves through our sin; depriving others of the benefits of a relationship with us, with the gifts we might have given them. society is impoverished when we chose sin and selfishness over the common good. And we may also have a physiological expression (illness) of the disruption caused by Sin which calls for the Sacrament of Anointing. We must try to correct the wrongs we have done; repair the damage done to society and to ourselves The technical term for trying to fix what we have broken is satisfaction; Simple justice requires that we try to do so, as does our position of conversion and intent to sin no more. In the Sacrament of Reconciliation, the priest and the penitent agree on a penance; some positive thing we can do to heal the hurt we have done. The penance will depend on the sins; we may be asked to return something we have stolen or apologize to someone we have wronged. However, there may be times when this is neither possible nor advisable, so another penance may be devised; prayer, works of charity, and so forth. Finally – once we have decided to attempt to mend the harm we have caused, we experience forgiveness by: 1) Confronting and admitting our sins, 2) making a determination to heal their harm and 3) trying to sin no more Once done, we can experience the forgiveness of our sin and the reconciliation with God, neighbor and self At the end of the sacrament, the priest speaks the words of absolution: “God, the Father of mercies, through the death and the resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins in the name of the Father, + and of the Son, and of the Holy Spirit.” Important notes: Only God forgives sin; “God, the Father of mercies … has reconciled the world to himself” God is the one doing the forgiving – not the priest. As soon as we repent our sins and make a firm intent to sin no longer, we are forgiven. If we are killed by a truck on the way to confession, the sins we would have confessed are forgiven! Sin has a social dimension “through the ministry of the Church” Sin always hurts our relationship with others so reconciliation has to involve those we have hurt. The priest in the sacrament is a representative of the community (the church) he speaks for the community when he receives the sinner back into the community. Jesus is at the heart for reconciliation The priest (as visible figure of Christ’s presence) speaks the words of absolution in Christ’s name Christ intended to give this ability to the church: "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. (Matthew 16:19 )" “Whose sins you forgive are forgiven them, and whose sins you retain are retained. (John 20:23)" Through the apostolic delegation of Peter and his successors, (the bishops of Rome – Popes) priests are able to absolve sins in the name of the Church. This comes about by the power of the Holy Spirit – not the worthiness of the priest. He is merely an instrument that God uses to assure the penitent they are truly forgiven.

Liturgical Celebration of the Sacrament of Reconciliation There are three “rites” or forms of celebration: Rite 1: This is the traditional one-on-one meeting between penitent and confessor, and is the norm for the sacrament: It is the most personal of all sacraments so it is probably the most flexible. It usually consists of: The penitent goes to the priest who welcomes them and invites them to sit down. It may take place face-to-face or with the penitent behind a screen, hidden from the priest. The Priest (or the penitent) may open with a brief prayer. If the penitent is not known to the priest, the penitent usually gives information about their situation. The priest and penitent usually share a scripture reading. Often the penitent selects a passage that is meaningful to them, relating to their particular sins. The penitent explains (confesses) their sins, under the guidance of the priest, and expresses sorrow for them. Often the priest will counsel the penitent, advising helpful courses of action. The priest and penitent agree on a penance, something the penitent can do to make amends for their sins. This is highly personal and usually involves some kind of change in behavior on the part of the penitent Usually the penitent makes an “Act of Contrition”. The traditional form is: “O my God, I am heartily sorry for having offended you, and I detest all my sins, because of Your just punishments, but most of all because they offend You, my God, who are all-good and deserving of all my love. I firmly resolve, with the help of Your grace, to sin no more and to avoid the near occasion of sin.” The priest prays the words of absolution over the penitent The priest and penitent exchange a sign of peace The penitent leaves and performs their penance as soon as is practical. Rite 2: This is the communal rite with communal confession but with individual absolution. The community gathers as a group in the church. A Liturgy of the Word is celebrated. As a group, the assembly prays a general prayer of confession This can take many forms and usually sins are “generic” rather than specific. Each person then goes to the priest (or priests) to receive the words of absolution The service often ends with a sign of peace. This is not the “normal” way people are to celebrate the sacrament – Rite 1 is. There is an obligation on the part of the penitent to go to individual reconciliation in the case of serious sin. Rite 3: This is the communal rite with communal confession and communal absolution. The celebration is the same as Rite 2 but the priest speaks the words of absolution over all, not one-by- one. This rite is reserved for an emergency (like a sinking boat) where there is no time for the individual rite. This rite is not used in the Archdiocese of Detroit A note on indulgences Yes, we still have them. No, they don’t work the way you think they do. An indulgence cancels out the temporal punishment for sin that the penitent has: Confessed but not yet done their penance for Did not confess but would have had they been able to (or understand the gravity of the situation). It does not apply to: People who are not sorry for their sins People who intend to sin, but want a “get out of hell free card” before they do; to be excused for a sin they intend to commit before they commit it (can’t fool God, remember?) The good things that Jesus and the Saints did while alive (the “treasury of merit”) can be applied (only by the church!) to correctly disposed people in remission of punishment of sin Working out of the penance for our sins is a form of spiritual purification. Indulgences speed this process along through the prayers of the church through the Communion of Saints. In past times, indulgences were abused (sold) they are one of the things Martin Luther protested against

A note on Purgatory. Spiritual purification should start right now on earth while we are alive Acts of purification include prayer, fasting and alms-giving – all designed to ready us for the Kingdom of God Ideally, this purification is completed before our deaths and we are ready to enter the Kingdom of heaven. If (for whatever reason) this purification is not completed before death; We are unready for heaven but undeserving of hell Purgatory is the state in which this purification will take place. We remain in this state of purification, helped by the prayers of the church, until we are ready for heaven Catholic tradition teaches that the prayers of the living can help the dead (and the dead can pray for the living). again, this is possible because of the Communion of Saints The link we all have with one another because of our link with Jesus.

Sin and Law We often think of sin as breaking a law – either God's law or society's law. Law is the wall we build around something we value; laws define and protect social norms. They are useful for social stability and help us to focus our behavior However, an overemphasis on law can lead to an attitude of minimalism – what is the least I have to do? This attitude should have no place in a relationship of love! Imagine saying to your spouse, “Honey, what is the least I have to do for you to love me.? Jesus calls us to “love one another as I have loved you (Jn 13:34)” deeply, completely and radically There is no room for minimalism – rather there is a joyful sharing of love between the parties. An Examination of Conscience

Lord, Jesus, enlighten my heart, that I may see myself as you see me, a child of the God, noble in dignity yet burdened by sin. Help me to know my sins and to lay them at the foot of your cross, so that by your holy blood you may wash me clean. Amen.

 Do I love God with my whole heart? Or am I more concerned about the things of this world? Do I allow my faith in Christ to be the center of my life?  Do I show reverence for God's name?  Do I participate in Church Services? Is my participation attentive and prayerful?  Do I prayerfully prepare to receive the sacrament of Eucharist? Do I receive communion as a means of grace-filled union with Christ, or only out of habit or convention?  Are there false gods in my life which I worship by giving them greater attention and deeper trust than I give to God, e.g. money, power, pleasure, peer approval, superstition? Are decisions in my life prompted by greed?  Do I have a genuine love of people, or do I use them simply as a means to an end? Do I show my love by respectful interaction and thoughtful courtesy?  Do I fulfill my duties to parents and family? Do I show my love and respect for members of my family? Do I appreciate them sufficiently?  Have I been respectful, obedient and cooperative to those who have legitimate authority over me or some part of my life?  Have I been truthful and honest? Have I been deceptive or unnecessarily secretive? Have I broken a trust? Have I spoken honestly and respectfully of others?  Have I respected all human life? Have I allowed anger, hatred or bitterness to interfere in my relationships? Have I abused alcohol or any other substance? Have I driven recklessly, or endangered my life or others' lives in any way?  Do I take proper care of my body, and give due attention to my physical health?  Do I defend the dignity of all human life, or do I minimize the value of some people?  Have I stolen property of others? Have I practiced the self-discipline appropriate to my state in life? Have I avoided lust by practicing sexual modesty and chastity in my choice of TV, movies, internet, clothing, dance, etc.? Have I refrained from sexual activity outside of marriage?  Do I avoid the persons, places or situations which are "near occasions of sin?"  Do I willingly accept the sufferings which come my way as a means of sharing in the Cross of Christ? Or do I grumble and resent any inconvenience?  Do I compromise my faith in Jesus by going along with the sinful ways of the world?  Do I strive to give good example to others? Do I encourage them to make right choices?  Do I remain humble, even when I have done something well? Am I arrogant?  Do I admit mistakes when I make them, and seek forgiveness promptly? Am I quick to forgive those who have offended me or do I hold grudges?  Have I been grateful to God and others for their kindness and generosity to me?  Is my concern for the poor and less fortunate only superficial, or do I actually take time and find ways to assist them?  Do I focus too much time/ energy/ attention on my personal concerns, and not enough on the concerns of others? Am I envious or resentful of the good fortune of others?  Do I really strive to grow closer to Christ? To follow him more faithfully? To surrender my life to him?  Do I pray daily? Do I give prayer the priority that it deserves? Is part of my daily prayer an examination of conscience? Do I pray for the needs of others, or remain enclosed in my own personal concerns? How to go to Confession

1 EXAMINATION OF CONSCIENCE; how have you—in your thoughts, words, and actions— neglected to live Christ’s commands to “love the Lord, your God, with all your heart, with all your soul, and with all your mind,” and to “love your neighbor as yourself.” Done BEFORE you go to confession.

2 GREETING: The priest will welcome you; he may say a short blessing or read a Scripture passage.

3 THE SIGN OF THE CROSS: Together, you and the priest will make the Sign of the Cross. You may then begin your confession with these or similar words: “Bless me, Father, for I have sinned. It has been [give days, months, or years] since my last confession.”

4 CONFESSION: Confess all your sins to the priest. If you are unsure what to say, ask the priest for help. When you are finished, conclude with these or similar words: “I am sorry for these and all my sins.”

5 PENANCE: The priest will propose an act of penance. The penance might be prayer, a work of mercy, or an act of charity. He might also counsel you on how to better live a Christian life.

6 ACT OF CONTRITION: After the priest has conferred your penance, pray an Act of Contrition, expressing sorrow for your sins and resolving to sin no more. “My God, I am sorry for my sins with all my heart. In choosing to do wrong and failing to do good, I have sinned against you whom I should love above all things. I firrmly intend, with your help, to do penance, to sin no more, and to avoid whatever leads me to sin. Our Savior Jesus Christ suffered and died for us. In his name, my God, have mercy. (Rite of Penance, no. 45)

7 ABSOLUTION: The priest will extend his hands over your head and pronounce the words of absolution. You respond, “Amen.”

8 PRAISE: The priest will usually praise the mercy of God and will invite you to do the same. For example, the priest may say, “Give thanks to the Lord for he is good.” And your response would be, “His mercy endures for ever” (Rite of Penance, no. 47).

9 DISMISSAL: The priest will conclude the sacrament, often saying, “Go in peace.”

Don't forget to do your penance! Reconciliation – Focus Questions: Think of someone who has hurt you. Would you accept their apology? Would you have Preconditions for forgiveness? What happens when you refuse to forgive?

Think of someone you have hurt. How would you ask forgiveness? What would you do if they didn’t forgive you?

“But I say to you, everyone who looks at a woman with lust has already committed adultery with her in his heart. Mt 5:28)” Do you agree with this? Why would thoughts be sinful? Is a sin only something you do?

Can something be legal and still sinful? Can you think of an example? Are we required to obey unjust laws?

3 Sacraments – living our faith 2.0.doc -(22)- 8/29/2019 Marriage – The Two Shall Become One

Marriage in Scripture Begins with the creation of man and woman in the image and likeness of God “Then God said: "Let us make men and women in our image, after our likeness (Gn 1:26)” Concludes with a vision of "the wedding-feast of the Lamb." “the wedding day of the Lamb has come, his bride has made herself ready (Rev 19:7)” Marriage is not a purely human institution; God himself is the author of marriage God who created human beings out of love also calls them to love, and love is the “fundamental calling” of every person Human beings are created in the image and likeness of God who is himself love their mutual love becomes an image of the absolute and unfailing love with which God loves us God sees this love and blesses it – it is “very, very good.” Men and woman were created for one another "It is not good that the man should be alone. (Gn 2:18)" The Woman, "flesh of his flesh," is his equal, his nearest in all things God gives them to each other that the “two will become one flesh. (Gn 2:24)” Jesus himself teaches that this is an unbreakable union of two lives, What God has joined together must not be torn apart (Mk 10:9) Unfortunately the reality of Sin that tears us apart from God also tears us apart from one another: As soon as he had eaten the fruit, Adam blamed his disobedience on his wife, Eve. (Gn 3:12) We see the discord caused by Sin spreading until God regretted his creation (Noah and the flood). Note that this discord / broken relationship is the result of Sin and is not in the nature of men and women.

Marriage in Law In the Jewish Law, the rights of married couples is spelled out – including the right to divorce The Law of Moses aims at protecting a wife from arbitrary domination by her husband. In later Jewish thought marriage is seen as an image of the covenant God made with His people;. ”You will be my people and I will be your God. (Lev 26:12)” A covenant is an unconditional, permanent relationship between two parties. It takes the form of a sacred oath, sealed often with sacrifice (like Abraham’s sacrifice in Gn 15:18) Since God is party to the covenant, it is permanent and cannot be dissolved (it lasts as long as God – forever) Even if we are unfaithful to the covenant, God will remain faithful – because faithfulness is God’s nature. Jesus confirmed the dignity of marriage by choosing the wedding at Cana for his first public miracle (Jn 2:1-11) From this point on, it is clear that marriage is a good and desirable state of life; It is blessed by God and a sign (a sacramental sign!) of God’s presence. It is also clear that the presence of Jesus in a marriage transforms those who enter into the marriage. just as the water was transformed into wine at the wedding feast at Cana, the man and woman in marriage are transformed into something new and very special In his teaching, Jesus returns to the original understanding of marriage (before the Law of Moses) that marriage is a permanent and indissoluble bond between those who are his disciples. This original state of marriage was disturbed by Sin, but Jesus has come to set things right; he himself will provide the grace / strength to live it out. Since Jesus establishes the new law in his Body and Blood, (Lk 22:20),

3 Sacraments – living our faith 2.0.doc -(23)- 8/29/2019 Christian marriage becomes a sign of the new covenant God has established with human beings Men and women are to love one another as Christ loves the Church “Husbands, love your wives, even as Christ loved the church and handed himself over for her (Eph 5:25)” “It is by following Christ, renouncing themselves, and taking up their crosses that spouses will be able to "receive" the original meaning of marriage and live it with the help of Christ. (CCC - Catechism of the Catholic Church 1615)”

Marriage as a Sacrament It is clear from Scripture that Christ intended to establish marriage as a special opportunity of grace. In our Catholic tradition, we have always regarded marriage as a sacrament (as has the Orthodox Church) Many of the Protestant churches have dropped marriage as a sacrament because: a) Jesus does not explicitly command his disciples to observe it (as he did Baptism and Eucharist.) b) At the time of the Reformation there were abuses surrounding the administration of the sacrament. Because of this, in Protestant churches marriage became a secular institution rather than a religious one. Because the sacramental / religious aspect was lost, the permanent / indissoluble aspect was also lost. Divorce became an available course of action to resolve marital disputes. Our Catholic understanding of marriage holds that: 1. Marriage is a covenant. Modeled on God’s covenant with Israel and Jesus’ relationship with the Church. It requires and supports an unconditional, unrestricted love between the man and woman In marriage we are to ‘love one another as Christ loves the Church.’ And this love is so great that God was even willing to die for his people. 2. Established between a woman and a man by themselves. Consent makes the marriage – two people are married because they freely choose to be married The Church’s minister merely witnesses the marriage and gives the Church’s blessing; it is the couple who do the marriage Without consent, there is no marriage; the nature of a covenant requires that the relationship be freely entered into. 3. It is a partnership of the whole of life. This is because marriage is a covenant entered into prayerfully with free consent of both parties; Marriage requires (and supports) a total commitment of the partners, a total fidelity of body and mind. The two become one flesh – nothing is held back, no part of life is excluded Because of the unity of the man and women, sacramental marriage is a permanent bond that cannot be dissolved. if there is a defect in the consent, a lack of discretion or other impediment, the marriage (although still civilly valid) may not be sacramental. 4. It has twin goals; the good of the spouses, and the creation and education of children. The good of the spouses (each other) The couple’s love for one another, flowing from the divine love, it should nourish them It is in fulfilling the needs of the other that our needs are met; It is in the fullness of our giving that we receive the fullness of love ourselves Marriage is about the other – changing your life focus from self-love to love of the other.

3 Sacraments – living our faith 2.0.doc -(24)- 8/29/2019 You do not lose your identity with in the marriage; rather, you can grow into the person God wants you to be within the context of the relationship. The good of children Love within marriage is a fruitful love – children are the fruit of the relationship a visible sign of God’s grace and the love of the spouses. Through children, we share in God’s work of creation; we become co-creators with him. Since the family is the context that the children are nurtured in; married couples have the responsibility to: a) provide a stable, supportive, loving family environment for their children b) provide for their welfare, education (secular and spiritual) and upbringing as best they can 5. And these goals are part of the nature of marriage. As we saw above, marriage is a divine institution; it was established by God for our benefit. We need a companion for our life’s journey; someone we can share all things with. We need intimacy, to express love and be loved in turn, to affirm and be affirmed at all levels; emotional, physical and spiritual 6. Between the baptized, marriage is a sacrament. Marriage not only requires commitment but supports it. A man and woman, freely giving one another their consent to live in a sacramental union, truly become one flesh – just as the bread and wine become the body and blood of Jesus As baptized people, we are already united with Christ; we share in his life, and his Spirit dwells within us. When we are married, this becomes a source of grace for us; the grace that is the very life of God. It is the grace of God – received through the sacrament – that makes marriage possible.

Sacred Sexuality The Church is very careful when it speaks of marriage – it is at once deeply personal and highly public. It is both the foundation of our society and the means of ensuring future generations. The essence of married life is the joining of man and woman as one – this finds physical expression in the marital act itself Catholics define a Sacrament as the exterior sign of an internal disposition – instituted by Christ and a source of grace. It is the act of intercourse that is the principal sign of the sacrament of marriage – and within marriage it is a holy and beautiful thing. Anything that diminishes the act diminishes the sacrament. It also follows that the marital act should be reserved for marriage because it requires a sacramental commitment on the part of the couple. Reflecting on the sacred nature of the couple's intimate life, and the church 's concern for the partners and their children, it holds that: Since we are made in the image and likeness of God, the human person is holy, has an innate worth and dignity that must be upheld As a couple, your intimate life must recognize this – degrading or dehumanizing acts ignore your human dignity. Human nature includes free will, you are free to act or abstain from action. Intimate acts must be freely entered in to by you both – coercion or force in intimate acts violates your freedom as individuals. As the marriage is built on mutual trust, honesty must be an integral part of the marriage act. Honesty has two requirements:

3 Sacraments – living our faith 2.0.doc -(25)- 8/29/2019 The first requirement is to fidelity, the marital relationship is mutually exclusive – it has the welfare of the other as its sole concern. Each partner gives themselves completely to the other – nothing is left out or left over. Infidelity comes from a failure to share completely The second requirement is to openness, a willingness to receive the gifts, to share the adventure, that marriage brings. It is here that the church reminds you that children are part of that adventure; you should be open to having children. Ultimately love governs your life together – the same kind of love that Jesus' for us, a love that cares more for the other than the self. There will be times when you will abstain from (or participate in) relations, as a free loving gift to the other.

The celebration of the sacrament The norm for marriage is: a Catholic man marries a Catholic woman in a Catholic church by Catholic clergy (deacon or priest) Anything else requires permission (dispensation) by the local bishop. With permission of the bishop, a Catholic can marry a protestant at a protestant church A Catholic may marry a non-Christian in a “suitable and dignified” place Usually you cannot get married on the beach at sunset, at the reception hall or your back yard You can marry almost any day of the year except Good Friday and Holy Saturday (no sacraments allowed) The requirements for a mass are a little more stringent. Yes you can marry during Lent. Caveat: each diocese sets its own rules, these are the ones for Detroit The Rite of Marriage can be done either within the Mass (if both parties are Catholic) or at a Liturgy of the Word (scripture service). In either case, the ritual of marriage is the same: The couple are greeted by the presider Their intent to marry and understanding of the sacrament are declared: Have you come here freely and without reservation to give yourselves to each other in marriage? Will you love and honor each other as husband and wife for the rest of your lives? Will you accept children lovingly from God and bring them up according to the law of Christ and the church The couple exchange consent: I take you to be my wife (husband) I promise to be true to you in good times and bad, in sickness and in health I will love you and honor you all the days of my life. The presider accepts their consent in the name of the church Rings are blessed and exchanged. There is a final nuptial blessing for the couple.

What about birth control? In the Church's eyes, it is not only important what you do, but how you do it. The Church insists on two things: First of all, that the nature of marriage requires you to be open to the possibility of having children. It is through the union of man and woman that new people come into the world – this is God's intent. The honesty of your relationship, and your fidelity to God's design for humanity, precludes any artificial means in preventing pregnancy. Secondly, human dignity requires that all children to a marriage be loved and cherished.

3 Sacraments – living our faith 2.0.doc -(26)- 8/29/2019 They are to be given the physical necessities they require, nurtured in a healthy and supportive environment, and educated both in secular and spiritual knowledge - to do otherwise would be irresponsible It is allowable (and even desirable) to plan the birth of your children for a time that the above objectives can be met. To accomplish this, without violating the honesty of your marriage, requires a means of planning birth based on natural fertility rhythms and mutually agreed upon abstinence. The Church's recommendation is to use Natural Family Planning – it is safe, easy, inexpensive and reliable.

Conclusion The church values marriage highly – it is ordained by God and has the dignity of a sacrament In the church’s view, marriage (rightly!) includes a religious aspect For Christians, Jesus is present in all aspects of their life It makes sense that Jesus is also (or should be) at the core of a marriage With all the pressures on the family from our modern world, It seems clear that we need to re-connect with the religious aspect of marriage and family life Only with the grace of God can we expect to handle the challenges life throws at us.

3 Sacraments – living our faith 2.0.doc -(27)- 8/29/2019 Marriage – Focus Questions: What does commitment mean to you? How do you stay faithful to a promise? How can faith help commitment?

What does is mean to completely share your life with another? Can't I have my stuff and they have theirs? Do I have to tell my spouse everything?

What do children bring to a marriage? Why would you want to have children? Why would you not want them?

As Catholics we understand marriage to be permanent and indissoluble, divorce is not an option. What about bad marriages, marriages that are abusive or toxic? Should divorce be allowed in those circumstances?

3 Sacraments – living our faith 2.0.doc -(28)- 8/29/2019 Anointing of the Sick – Healing in Body and Spirit

Biblical Foundations Old Testament Disease was usually seen as the result of sin, “(Azariah the priest) opposed King Uzziah, saying to him: "It is not for you, Uzziah, to burn incense to the LORD, but for the priests, the sons of Aaron, . . . Uzziah . . . became angry, but at the moment he showed his anger to the priests, . . . leprosy broke out on his forehead. (2 Chronicles 26:18-19)” Healing happened when the one afflicted person reconciled with the Lord: Example: Naaman the Syrian is healed of leprosy when he acknowledges the God of the Israelites “(Elijah) sent him the message: "Go and wash seven times in the Jordan, and your flesh will heal, and you will be clean. (2 Kings 5:10)" The New Testament continues the idea of a holy man curing the ill in the healing ministry of Christ: “As (Jesus) was entering a village, ten lepers met (him). They stood at a distance from him and raised their voice, saying, "Jesus, Master! Have pity on us!" And when he saw them, he said, "Go show yourselves to the priests." As they were going they were cleansed. (Luke 17:12-14)” In the Gospels, Christ’s great compassion toward the sick is expressed in the miraculous healings he performs, which heal the entire person, both body and soul. “But that you may know that the Son of Man has authority on earth to forgive sins”—he then said to the paralytic, “Rise, pick up your stretcher, and go home. (Mt 9:6)” The Letter of James is the scriptural source for the Sacrament of the Sick. The emphasis is both on healing of the body and of the spirit (forgiveness of sin) “Is anyone among you sick? He should summon the presbyters of the church, and they should pray over him and anoint (him) with oil in the name of the Lord, and the prayer of faith will save the sick person, and the Lord will raise him up. If he has committed any sins, he will be forgiven. (James 5:14-15)” In our Catholic understanding, healing always includes reconciliation

The sacrament itself Given to those who are seriously ill (i.e. requiring a visit to the hospital) Most properly given at the onset of an illness (while there is hope of recovery). can be given to the aged, even if there is no particular illness Can be given multiple times to the same individual Given by a priest because the one who is ill is encouraged also to celebrate reconciliation. Sickness and sin are theologically joined, anointing can resolve illness and reconcile sin. Laying on of hands The priest imposes hands on the person who is sick in silence This like an “epiclesis” or calling down the Holy Spirit upon the person who is ill. The Oil of the Sick is the “matter” of the sacrament Anointing the forehead and hands (or the effected areas) of the person who is ill: Best done if the sick person is awake and able to participate May be done on an unconscious person but not someone who has already died. The words of the priest spoken while anointing is the “form” ‘Through this holy anointing may the Lord in his love and mercy help you with the Grace of the Holy Spirit.” (the forehead is anointed) “May the Lord who frees you from sin save you and rise you up.” (the Hands are anointed) Anointing is also done in a communal setting – within the Mass with the community present Shows the solidarity of the community with the people who are sick The gift of the sacrament Remember that we are people made up of both body and spirit; The spirit can have a powerful influence on the state of the body Anointing will always bring spiritual healing – if the person receiving it has the proper disposition It may also include physical healing, if this is God’s will Our sufferings unite us with the sufferings of Jesus and take on meaning when joined to those of Christ the whole Church commends those who are sick to Christ by our compassion, we remind those who are sick that the Church shares their suffering. When one part of the Body of Christ suffers, we all suffer “If [one] part suffers, all the parts suffer with it; (1 Cor 12:26). each person, made in the image of God, has dignity that remains unchanged, whatever the body suffers. Christ sanctifies our suffering and makes it a source of grace for us. Those who are sick can be signs of faith and witnesses of Christ’s Resurrection to the entire community Their suffering is united with the suffering of Christ for the building up of the Church The sick person receives in return the Holy Spirit’s gifts of strength, faith, peace, and courage

Holy Viaticum (“Passing Over”) The Eucharist itself is the last sacrament, not anointing. Communion is our food for the journey, our final journey back home to God. Anointing is given at the onset of illness, not at the very end. In the “old days” there was the practice of “extreme unction” (the “last rites”) People waited until death to call a priest (often he got there too late). Sometimes the shock of seeing a priest made the sick person give up hope (I’m done for!) The moral: Don’t wait! If you get seriously sick, go see your priest! Anointing of the Sick – Focus Questions: How do resentment and anger influence our health? How about fear of death? How do you resolve these issues?

What does “dying and rising” mean to you? Physical death? Intense personal experience? Starting over again?

How does my suffering help me get closer to Christ? How do I find meaning in suffering? Can suffering ever be a positive experience?

Why does God allow suffering? Does he permit it or cause it? Where does my free will enter in? Does God send suffering as a test or punishment? Holy Orders – Called to Serve

The sacrament itself Holy Orders is the sacrament of Apostolic ministry – the ministry of continuing Christ’s mission in the world. All Christians are called to minister to one another in the name of Jesus: “I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me. (Mt 25:35-36)” This is the “Priesthood of the Faithful” which we all receive by virtue of our baptism. Some Christians are called to a particular kind and degree of ministry – called to be clergy. They are set aside (consecrated) for service to God’s people as a particular sign of Christ’s presence. The community discerns their vocation and sends them forth for formation (education) The bishop ordains them by prayer and laying on of hands – returning them to the community to serve. All who receive Holy Orders are called to serve God’s people by: Teaching – proclaiming the Scriptures, instructing and exhorting the people Which is done through teaching (catechism) and preaching the Homily Leading prayer – presiding at liturgy and administering the sacraments. Which includes all the liturgy of the church – weekend Mass, weddings, funerals, baptisms and so on. Governing – directing communities or sectors of church life (dioceses, parishes, institutions, etc.) Which includes administering parishes (or a diocese!), organizing outreach programs, and so on.

Scriptural foundation Old Testament The origins of the priest and deacon are found in the Old Testament Priests: Abraham built altars and made sacrifices to his God – in this he acted as a priest God made a covenant with him that was sealed in animal sacrifice. “It was on that occasion that the LORD made a covenant with Abram (Gn 15:18)” Other peoples had their own priests: “Melchizedek, king of Salem, brought out bread and wine, and being a priest of God Most High, he blessed Abram (Gn 14:18)” has always been seen as a figure of Christ (as High Priest) Aaron (brother of Moses) was the first Jewish priest consecrated to the worship of Yahweh: “(Moses) also poured some of the anointing oil on Aaron's head, thus consecrating him. (Lv 8:12)” Deacons: Moses selected the tribe of Levi to help the tribe of Aaron in their role as priests “(Moses said) it is I who have taken your kinsmen, the Levites, from the body of the Israelites; they are a gift to you, dedicated to the LORD for the service of the meeting tent. (Lv 18:6)” The Levites (who deacons see as their ancestors) were responsible for the sanctuary and the belongings. They carried the Ark of the covenant and later served in the Temple They were distinct from the priests and their ministry was one of support

New Testament Bishops: Jesus selected 12 people (the Apostles) for a special mission in the church Catholics see the bishops as the successors of the Apostles “I say to you, you are Peter, and upon this rock I will build my church (Mt 16:18)” Paul gives a list of desirable qualities for a bishop: “(a) bishop must be irreproachable, married only once, temperate, self-controlled, decent, hospitable, able to teach, not a drunkard, not aggressive, but gentle, not contentious, not a lover of money (1 Tim 3:3)” Priests: The role of the priest is not really mentioned in the New Testament as such Because of the sacrifice of Jesus, Priests in the Old Testament sense were no longer required: “we have a great high priest who has passed through the heavens, Jesus, the Son of God (Heb 4:14)” Deacons: Peter instituted the order of Deacons as servants of the poor and outcast: “It is not right for us to neglect the word of God to serve at table. Brothers, select from among you seven reputable men, filled with the Spirit and wisdom, whom we shall appoint to this task, (Acts 6:3) Paul gives their qualifications: “Similarly, deacons must be dignified, not deceitful, not addicted to drink, not greedy for sordid gain, holding fast to the mystery of the faith with a clear conscience (1 Tim 3:9)” Basics of the sacrament: There are three degrees of holy orders: The Episcopate (bishops) – in the image of Christ the Good Shepherd In Catholic teaching, the bishops are the successors of the 12 Apostles They are the leaders of the church in a particular geographic area (diocese) Only bishops have the power to ordain and all clergy swear an oath of obedience to them. The Presbyterate (priests) – in the image of Christ the High Priest Priests are ordained to assist the bishop in performing the sacraments Some priests (in our diocese almost all) are parish pastors They care for God’s people in a specific parish (by administration of the sacraments) The Diaconate (deacons) – in the image of Christ the Servant Deacons are ordained to assist the bishop in serving “the rest” of the people in the diocese Deacons are chaplains in hospital, prisons, shelters; caring for the poor and marginalized They usually are married and have full-time jobs in addition to their ministry. Transitional Deacons – are men in the seminary preparing for the priesthood They are ordained to the diaconate for a year before their ordination as priests They differ from Permanent Deacons who remain deacons the rest of their lives Note: Popes, Cardinals and Monsignors are not a division of clergy! These are merely honorary titles (and duties) given to them. The Pope is a bishop who is made the bishop of Rome – first among equals. His special job is to symbolize (and bring about) the unity of all Catholics Cardinals are bishops whose additional job is to elect the Pope and act as his advisers. Monsignors are priests who have done some special job for the church are receive the title as thanks. In Catholic tradition, only men are ordained. The ordained minister receives his grace to be a minister from Christ himself, As such, he is a figure of Christ – standing in his place in the community, ministering as Christ himself. In our Latin Rite Catholic tradition, our priesthood is celibate (they are not married). Deacons are allowed to be married at the time of ordination although they may not marry again after – as in the death of their wife. Unmarried deacons take the vow of celibacy at their ordination. Priests take the vow of celibacy at ordination (if they have not taken it before). In the Eastern churches (both uniate, in communion with Rome, and orthodox, not in communion with Rome) priests have always been – and still are – married. Bishops in the Eastern Churches have traditionally been celibate (and are usually monks) In North America, uniate Eastern rite priests are usually celibate out of respect for the Latin priests. In the Latin Rite Catholic tradition, priests were commonly married up to the middle ages don’t forget St. Peter (our first Pope!) was married – he had a mother-in-law.

A note on church organization: The Universal Catholic Church is divided into several (about 10) “Ritual” churches Each with their own liturgical tradition, clergy, cannon law and dioceses (eparchies) For instance the Melkite, Chaldean, Ukranian, Maronite churches. All are in communion with Rome (uniate – united with the Pope) The Latin Rite (Roman Catholic) is the largest church (about 80 % of all Catholics in the world are Latin Rite) Within the Latin Rite: The world is divided up into dioceses – geographical territories – for ease of administration. They can be of any size – China is one diocese, The Unites States has dozens. Each diocese is headed up by a bishop – the Diocesan Bishop (or Local Ordinary who may not be a bishop). He is appointed by the Pope and answers directly to the Pope Within his diocese, he is the absolute leader. He sets the Liturgical policy, administers Cannon Law, ordains priests and deacons Within each diocese is the cathedral – the “home church” of the diocese This is where the bishop has his throne (cathedra) and celebrates the liturgy. The cathedral may also be a parish church – it then has a pastor (called the rector) He may have additional bishops (auxiliary bishops) to help him (we have five in our diocese) These auxiliary bishops have no authority on their own, only what the diocesan bishop delegates to them The diocesan bishop has people to help him in administering the diocese There is a council of the priests (Presbyterial Council) in the diocese that advise him 3 Sacraments – living our faith 2.0.doc -(33)- 8/29/2019 There is a whole bureaucracy (the Curia) to run the day-to-day affairs of the diocese. He is also a member of the national bishop’s committee for his country In the United States this is the NCCB (National Conference of Catholic Bishops) They help in policy decisions, giving uniformity of Church policy in a given region Sometimes several dioceses may be grouped together into a province (as in Michigan) One diocese (usually the largest) is chosen to be the arch-diocese and the bishop is the arch-bishop The dioceses of Saginaw, Gaylord, Lansing and Grand Rapids and the Arch-Diocese of Detroit form the Ecclesiastical Province of Michigan The dioceses share resources (like the Seminary for training priests) and look to the arch-bishop for general leadership. Within the diocese there are parishes – an area having a central church and a pastor appointed by the bishop Each pastor has responsibility for the spiritual health of his people (as the bishop does for the diocese) Within his parish, the pastor is the absolute leader – responsible only to the bishop. The pastor will have people to help him run the parish: Associate pastors are priests appointed to the parish to help the pastor – they are responsible to him. A deacon may be assigned to a parish full or part time to help the pastor. The Parish Council represents the people of the parish and helps the pastor make (spending) decisions Pastoral associates are trained lay-people who help in specific areas: The Director of Religious Education (DRE) runs the education programs Music and liturgical ministers plan worship services, sacristans care for church belongings Parish secretaries are responsible for record keeping Counselors talk to people, help them with problems. Some parishes are “clustered” Several small parishes that are close together will often share a priest Some parishes have Parish Administrators rather than pastors These are not the ideal situation but a way of coping with a shortage of priests. Also within the diocese are various institutions (hospitals, prisons) whose needs the bishop also must tend Deacons are usually the ones who minister in these situations They are appointed by the bishop and are responsible to: Primarily the bishop – or the diocesan office that has charge of their institution Secondarily the head of the institution – especially if it is a secular (not a church) institution The bishop may also appoint priests (this was the case in the past) but is not usual now Certain religious groups (monks and nuns) may have special ministries within a diocese The Sisters of Mercy run Mercy High School and the St. Joseph / Mercy health care system. Religious Communities / Monastic Orders These are the orders of monks and nuns (properly called religious communities) For example Franciscans, Dominicans, Jesuits and so on. They have a structure separate from the diocesan structure. There is much diversity in how they are organized but there are a few common traits: They are all under the direction of Rome (through a special department) The communities are all lay people – they do not receive the sacrament of Holy Orders (except for those members – men only – who become priests) They do take various vows – usually celibacy, obedience, poverty (or simplicity of life) and stability of place (no traveling) The vows are recognized by the church as solemn and permanent. Each community has a head (usually elected by the members of the community) The communities are usually organized into provinces in the various countries they are in For instance, most Michigan Franciscans are in the St. John the Baptist province headquartered in Cincinnati. The communities may own a monastery where community members live or they may live at a local parish (with permission of the pastor) or in houses or apartments. Each community within a diocese must have the permission of the bishop to set up a presence. In their internal operations they are completely separate from the diocese and not responsible to the bishop – only to the superiors of their own order In their external operations they must follow the rules of the dioceses If they run a parish, they must follow the diocesan rules for parishes. If they run a school, they have to teach what the diocese curriculum contains If they run a hospital, they must follow diocesan guidelines for hospitals Each community has its own special spiritual work to do. 3 Sacraments – living our faith 2.0.doc -(34)- 8/29/2019 Some communities are cloistered – members live within a monastery and spend their day in prayer Some are secular – out in the world; they run the hospitals, shelters, etc.

Liturgical roles of clergy Each member of the clergy has his particular role in the liturgy. Bishops Have particular responsibility for liturgies that effect the whole diocese. They will: Preside at ordinations, church consecrations. Confirmation is reserved to them (although they may delegate it) In the liturgy they wear the pointed hat (miter) and pallium (like a scarf) and carry a staff (crosier) Priests Have particular responsibility for sacramental liturgies in their parishes They do the daily mass (weekends too!), funerals, weddings, baptisms, confession and anointing In the liturgy they wear the normal vestments – chasuble and stole. Both priests and bishops wear black clothing with the Roman collar A member of a religious community will wear the habit of that community Deacons Have their own place in the liturgy – they are the “host” of the liturgy, telling people what / when to do. At the Mass: In the Liturgy of the Word, the deacon will always read the Gospel (he may also preach) He (is supposed to) read the Universal Prayers (prayers of the faithful) The deacon receives the gifts of bread and wine at mass and sets the altar. He is the minister of the cup – mixing water with the wine and elevating the cup at the great amen. He dismisses the people when the mass is complete Deacons also do baptisms and marriages (usually without the Eucharist) In the liturgy they wear the dalmatic and stole, in general they do not wear the Roman collar.

3 Sacraments – living our faith 2.0.doc -(35)- 8/29/2019 Holy Orders - Focus questions:

We all share in the priesthood of the faithful. How do you exercise it? Shouldn't ministry be left to the professionals (priests and deacons)? Why should I get involved?

Religious women (sisters) were often teachers in past years. What is your impression of them? What is it based on; movies and hearsay or personal experience?

How have clergy helped you grow in faith? Have any prevented your growth?

Catholic priests do not marry. Should they be able to? How would the priesthood change if they were married? Would this be a good or bad thing?

Should women be allowed to become clergy? What are the arguments for and against. As a man, how would you feel confessing to a female priest? As a woman confessing to a female priest?

3 Sacraments – living our faith 2.0.doc -(36)- 8/29/2019 Confirmation - Sealed with the Spirit.

The scriptural background The scriptural basis for Confirmation as a sacrament is probably the weakest of all seven In the Old Testament, the Spirit (or glory) of God (the shekinah) would rest upon the messiah. Mary conceived Jesus through the power of the Holy Spirit. The Spirit descended (like a dove) upon Jesus when John baptized him. In the New Testament the story of Pentecost is used as the basis for Confirmation: “When the time for Pentecost was fulfilled, they were all in one place together. And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were. Then there appeared to them tongues as of fire, which parted and came to rest on each one of them. And they were all filled with the holy Spirit and began to speak in different tongues, as the Spirit enabled them to proclaim. (Acts 2:1-5)” This outpouring of the Spirit on the Apostles has often been seen as the Gift(s) of the Spirit given to the Church In our Catholic Tradition we see the bishops as successors of the Apostles; Handing on the teaching of the church and ensuring its accuracy Teaching, preaching and baptizing as Jesus instructed them to (Matthew 26).

The sacrament itself Is intimately linked to baptism; In baptism we receive the Holy Spirit for the first time, In confirmation we are sealed with the Spirit (symbolizing a completeness of reception – the fullness of the Spirit) We are more perfectly bound to the Spirit and to the Church (which is where the Spirit resides) We also are empowered to do the work of the Church – witnessing to Christ in the world. Our church (the Western or Latin church) separates the sacraments of baptism and confirmation Since infant baptism is common, confirmation is received when the child is at the “age of reason” This varies around the world, in Detroit it is currently eighth grade Parents and godparents spoke for them as a child, they now have the chance to speak for themselves; To be “confirmed” in their baptismal vows” In the Eastern Churches (Byzantine, Melkite, etc.) confirmation always follows baptism, even for babies.

Confirmation consists of two actions: The laying on of hands by the Bishop (usually over all to be confirmed) This signifies the outpouring of the Spirit and the prayer refers to the seven gifts of the Spirit An anointing with Holy Chrism and the Words “Be sealed with the Holy Spirit.” The one being confirmed is anointed on the forehead while the words are spoken. The oil here is used to “seal” the spirit poured out in the laying on of hands The ordinary minister of confirmation is the bishop, A priest can be delegated to confirm, deacons never do confirmation (although we aid the bishop at the service). The most common time a priest confirms is on Holy Saturday during the Easter Vigil.

The role of the Holy Spirit "No one can say 'Jesus is Lord' except by the Holy Spirit. (1 Cor 12:3)" Knowledge of faith is possible only in the Holy Spirit, to know Christ, we first must be touched by the Spirit. This is why baptism is the first of all sacraments – it communicates the Spirit for the first time: The Spirit leads to the Son, the Son is the way to the Father The knowledge of the Father is the Son, knowledge of God’s Son is given through the Spirit. The Holy Spirit is at work with the Father and the Son from the beginning In these "end times," ushered in by the Son's redeeming Incarnation, the Spirit is revealed and given; We live in the age of the Spirit; poured out over the Church at Pentecost and received anew in the Sacraments. The Spirit does not speak for itself but rather is known by its movements – opening the Word of God to us. 3 Sacraments – living our faith 2.0.doc -(37)- 8/29/2019 We see the Spirit in: Scripture, inspired by the Holy Spirit Tradition (capital “T”), what has been believed by “all, everywhere, always” The Church's Magisterium, the teaching authority of the Church which the Spirit assists and guards from error. The Sacraments, through its words and symbols, in which the Holy Spirit puts us into Communion with Christ Prayer, wherein the Spirit intercedes for us; The charisms and ministries by which the Church is built up The signs of apostolic and missionary life The witness of saints through whom the Spirit manifests its holiness and continues the work of salvation.

Seven Gifts of the Holy Spirit “Give them the spirit of [I] wisdom and [2] understanding, the spirit of [3] right judgment and [4] courage, the spirit of [5] knowledge and [6] reverence. Fill them with the spirit of [7] wonder and awe in your presence.” (From the Rite of Confirmation)

The biblical origin of these seven gifts is found in Isaiah (11:1-3) where he is foretelling the qualities of the Messiah: “But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom. The spirit of the Lord shall rest upon him: a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of knowledge and of fear of the Lord, and his delight shall be the fear of the Lord.’ The ancient Greek and Latin translations of this passage read "piety" for "fear of the Lord" in line six; this gives us our traditional seven gifts.

Four New Testament passages showing specific gifts that God's Spirit gives to his people: Romans 12:3-8 For as in one body we have many parts, and all the parts do not have the same function, so we, though many, are one body in Christ and individually parts of one another. Since we have gifts that differ according to the grace given to us, let us exercise them: if prophecy, in proportion to the faith; if ministry, in ministering; if one is a teacher, in teaching; if one exhorts, in exhortation; if one contributes, in generosity; if one is over others, with diligence; if one does acts of mercy, with cheerfulness. 1 Corinthians 12:4-11 There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings but the same God who produces all of them in everyone. To each individual the manifestation of the Spirit is given for some benefit. To one is given through the Spirit the expression of wisdom; to another the expression of knowledge according to the same Spirit; to another faith by the same Spirit; to another gifts of healing by the one Spirit; 3 Sacraments – living our faith 2.0.doc -(38)- 8/29/2019 to another mighty deeds; to another prophecy; to another discernment of spirits; to another varieties of tongues; to another interpretation of tongues. But one and the same Spirit produces all of these, distributing them individually to each person as he wishes. Ephesians 4:7-13; But grace was given to each of us according to the measure of Christ's gift. . . And he gave some as apostles, others as prophets, others as evangelists, others as pastors and teachers, to equip the holy ones for the work of ministry, for building up the body of Christ, until we all attain to the unity of faith and knowledge of the Son of God . . . 1 Peter 4:10-11 As each one has received a gift, use it to serve one another as good stewards of God's varied grace. Whoever preaches, let it be with the words of God; whoever serves, let it be with the strength that God supplies, so that in all things God may be glorified through Jesus Christ, to whom belong glory and dominion forever and ever.

Note that although the specific gifts may vary, everybody has a some gift (maybe several) and is given that gift to benefit the community Gifts that call attention to the one who has them (like the gift of tongues) are not as precious as gifts that give blessing to others (like the gift of love).

It is the work of the Holy Spirit to ultimately fulfill the high priestly prayer of Jesus: "I pray...that they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me. And I have given them the glory you gave me, so that they may be one, as we are one, I in them and you in me, that they may be brought to perfection as one" (John 17:20-23). Unity is the greatest sign of the Holy Spirit – “we are one in the Spirit, we are one in the Lord.”

Effects of the gifts of the Spirit Wisdom Helps us to see an important viewpoint of the world – God’s! Through it, we desire to make God’s viewpoint our own. God’s Love and his presence can be see in every person, place and situation. Understanding Helps us gain a deeper insight in to what we believe through faith. We gain deeper spiritual insight to God’s Word when we see it active and in our lives. Right Judgment We all have to make difficult decisions, but we don’t have to make them by ourselves. We are never alone; the Spirit, which is always with us, helps us make the tough calls. We might meet the Spirit in the sacrament of reconciliation or through other Christians who are ready to listen and help us work through our decisions. Courage Allows us to live firmly by faith rather than by fear; do the right thing in spite of difficulties. Helps us trust God’s love and presence in our lives in the face of disappointments and troubles. Helps us to stick to things, not give up when the going gets tough. Knowledge Broadens our hearts and minds to learn from, and share with, others. Help us know ourselves and the world around us Know where our faith leads, what church is all about. 3 Sacraments – living our faith 2.0.doc -(39)- 8/29/2019 Reverence Allows us to praise God in worship and prayer, both individually and publicly. Enables us to love and cherish the things of God; to see God in the things around us. To treat the fragile world and the things in it gently. Wonder and Awe Allows us to see the power and beauty of God in our lives. Helps us see ourselves as united with God and our brothers and sister Christians. It is a child-like vision; to see the world fresh each day. In Conclusion The Spirit is out there; when you reflect you will see some in your own lives. On his return to heaven Jesus said “I will not leave you alone.” The Spirit is his presence in us and around us; teaching, helping, empowering us, and ultimately leading us back to him.

3 Sacraments – living our faith 2.0.doc -(40)- 8/29/2019 Confirmation - Reflection questions

We all have gifts from God. What are some of yours? Are they gifts or skills? Did you have to practice them or not? What are some gifts you wish you had? How could you go about getting them?

Some of the Spirit's gifts are quite practical, for instance Courage and Wisdom. Some are a little more distant. What does the gift of reverence mean to you? Can you see it being useful in your daily life? How about Wonder and Awe? Does this differ from reverence?

Has God ever helped you make a decision? In what way? Did you pray before making it? How about after? What difference did it (or would it have) make?

What is the difference between understanding and knowledge? Can they be used independently? How would right judgment fit in? Do we always use understanding before we judge?

The Church is the moderator of the gifts of the Spirit. Are the gifts given to all or just those in charge? Can you think of times the Church failed to use them?

3 Sacraments – living our faith 2.0.doc -(41)- 8/29/2019 Eucharist (part 1) – Do This in Memory of Me

Definitions The Eucharist is part of the Mass (the “standard” Sunday Liturgy of the Catholic Church) The Mass consists of Introductory Rites – Penitential rite Liturgy of the Word – Scripture readings, homily, intercessions Liturgy of the Eucharist – Eucharistic prayer, communion Concluding Rites – Blessing, Dismissal

Background Eucharist = Greek for ‘to give thanks’ Chosen by the early Church to translate the Hebrew ‘berakah’ = ‘blessing’ For Jews, the blessing is the basic form of prayer For the Jews, the main occasion of blessing was the family meal The weekly Sabbath meal, the annual Passover meal, both central to Jewish worship The blessing of the bread at the start of the meal The blessing of the cup of wine at the end The prayers were always led by the head of the family, with the other members responding Point: Jesus would have been very familiar with these meal rituals Note that when Jesus instituted a form of worship for his community, he used the model of a family meal – NOT the pomp of the Temple worship. Primary thing to remember about the Eucharist is that first and foremost it is a memorial meal. A prayer of celebration, of praise and thanksgiving, modeled on a family meal.

Scripture The Jewish Passover Exodus 12 – Traditional institution of the Passover: The blood of a spotless lamb is smeared on the doorpost of the house; It prevents the angel of the Lord from killing the first-born inside. Initiates the Exodus, the journey of the Jewish people from slavery to freedom, their adoption by God as his own special people, the covenant of the Law given on Sinai Celebrated as a “perpetual institution”, a memorial meal, a recitation of the events of the Exodus Central to Jewish worship and spirituality; recalls the goodness of the Lord, God’s favor to Israel Christian theologians have always seen the Eucharist as rooted in the Passover meal Accounts of the institution of the Eucharist (the Last Supper / Lord’s Supper) Paul – 1 Corinthians 11:23-25 (oldest account) ‘Jesus blessed the bread, broke it and said “This is my body which is for you. Do this in remembrance of me.”’ “this cup is the new covenant in my blood. Do this…in remembrance of me” Mark 14:22-24 ‘Jesus took bread, said the blessing, broke it, and gave it to them…”This is my body”’ ‘He took a cup, gave thanks, gave it to them…”This is my blood of the covenant…” Luke 22:19-20 ‘Jesus took a cup, gave thanks…”Take this and share it among your selves” ‘He took the bread, said the blessing, broke it, and gave it to them…”This is my body…”’ Matthew 26:26-28 ‘Jesus took bread, said the blessing, broke it, and giving it to them…”…this is my body”’

3 Sacraments – living our faith 2.0.doc -(42)- 8/29/2019 ‘He took a cup, gave thanks, gave it to them…”This is my blood of the covenant” Points to notice The accounts all differ slightly, probably because: They came from the local liturgy of the gospel writers; what their communities were already doing Each writer had their own audience, theological stance These are theological, not historical accounts They all agree on the main points; Jesus took bread and wine from the meal, said the blessing over them, identified himself with the bread and wine, and gave it to the disciples. An aside: John’s gospel does not have an institution narrative at the last supper Rather, he has the foot washing; the ‘Bread of Life’ discourse (John 6:22 ff) takes its place. “Jesus said to them, "Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. (John 6:53)”

Development of the Church's understanding of the Eucharist “Do this in memory of me” Meal and Sacrifice “Memory / memorial” had a special meaning to the Jewish people: The grace and blessings of past events becomes an actuality for those who recall them today The events are re-membered, made whole, made present again; In prayer we re-enter into the events each time we participate in the ritual. Greatest example is the Passover meal that Jews still celebrate to this day. The Letter to the Hebrews – another, later, perspective The sacrificial nature of the Eucharist – unique because Jesus was unique Resonated with the Passover meal; The spotless victim sacrificed for the good of the people. Jesus has already sacrificed himself (as both priest and victim), we can’t re-sacrifice him. But because Jesus is God, his sacrifice has an eternal, outside of time, component; His sacrifice is, in some way, still going on – the Eucharist recalls this sacrifice and allows us to participate in it within time. This is the Paschal (Easter) Mystery, that “Dying you destroyed our death, rising you restored our life” We participate is Jesus' dying and rising sacramentally through the liturgy (primarily the Eucharist) and live it out in our lives – every time we choose Good and reject Evil, we die to the old and rise to the new.

“This is my body” – how is Jesus present in the Eucharist? Jesus told us that the bread and wine (the elements) are his body and blood, but he didn’t say how they get that way. The Church rejects ideas like: Symbolism – that the elements just “remind” us of Jesus or just “symbolize” him. There is no real communion, only a memorial This is the position coming from the Calvinist / Knox tradition (e.g. Presbyterian) traditions Also the Baptist / Holiness (e.g. Pentecostal) traditions Kind-of change – the elements become “like” Jesus (but in what way?) This is like those ideas of the Incarnation that say Jesus only “seemed” to be a man. Non-permanent change – the elements do really become Jesus but,

3 Sacraments – living our faith 2.0.doc -(43)- 8/29/2019 They don’t remain Jesus when the congregation goes home (they go back to being bread and wine) They change, but it is not a substantial change (transubstantiation does not occur) This is the position of the Lutheran churches and those traditions influenced by them. The Catholic church insists that: There is a real, permanent change in the elements from bread and wine to the body and blood of Jesus All of Jesus is present – body and blood, soul and divinity and since Jesus is present, the rest of the Trinity is also – the fullness of God is present Each particle of bread and wine contains all of Jesus and remains so as long as it is identifiable as bread and wine With our senses we perceive bread and wine (look / taste / smell bread and wine) but we receive the body and blood of the Lord.

Church of the Gospel Writers (AD 40 – mid 100’s) In Jewish thought, you enter into a sacrifice by consuming the victim In the memorial (the re-membering) of Jesus’ death and resurrection, the bread and wine in some mysterious (Greek, mysterion = Latin, sacramentum / sacramental) fashion become the body and blood of Jesus. 2,000 years later we are still trying to understand this!

Church of the Apostolic Fathers (mid 100’s to 500’s) The idea of Eucharist as memorial meal character is gradually replaced by Eucharist as liturgy / ritual. Creation of the Mass in its early form; Liturgy of the Word – from the Jewish synagogue service Liturgy of the Eucharist – the ‘breaking of the bread’ The Mass becomes public worship (after AD 325 – the legalizatioin of Christianity) The celebration moves out of ‘home churches’ to public churches We ge priests, altars and hierarchy, Bread and wine become the body and blood of Jesus Philosophical subtleties: signs not only signify what they symbolize but participate in its reality. Priests (only!) do this through calling down the power of the Holy Spirit (epiclesis)

Church of the Middle Ages (600’s to late 1300’s) Passing away of the ancient world, categories of speaking are changed There is a loss of the sense of symbol as used by the Apostolic Fathers Exaggerated realism, Jesus is present in the Eucharist in a crude, physical way (bleeding host) There is a focus on the Jesus on earth rather than Jesus glorified in heaven The mass becomes an allegory of Jesus’ passion and death Development of the cult of the Eucharist Reservation, adoration, procession, benediction Comes from a decline in participation in the liturgy; use of Latin, role of the priest All this distances the eucharist form the people – becomes something to watch rather than participate in. St. Thomas Aquinas (1225-1274) Defines how Jesus can be present in the bread and wine Not as a material body is present in material reality, but present as the soul is present in the body. Still the basic teaching of the Church on the Eucharist. 3 Sacraments – living our faith 2.0.doc -(44)- 8/29/2019 A note on transubstantiation: According to this notion, all material things are made up of substance and accidents. The substance is what the thing truly is; the accidents are thing like color, weight, texture, etc. Consider a chair: There are many chairs in the world, but only one “concept” (idea) of a chair (“chairness”) Any one specific chair (the one you are sitting on) is a chair because it has “chairness.” it has the essence of a chair (the substance of chair). Its size, shape, color, etc. are all accidental to this chair – it is a green metal chair, but still a chair. Accidents can change – I can paint the chair and it is still a chair Substance cannot change – if I cut the chair up into little pieces it is no longer a chair (firewood?) although the accidents (color, texture etc.) may still be the same! The two (substance and accident) are independent of one another. The Accidents of something are proper to our physical reality – governed by the laws of Science The Substance of something exists apart from our world of physical reality (in the Mind of God?) This particular chair (its accidents) points to the greater reality of Chairs (the substance) the Idea of a chair is expressed in this particular green chair I am sitting in. So then, it might be possible to change the substance of something but not the accidents And this is exactly what happens in the Eucharist; By the power of the Holy Spirit and the intervention of the priest, The substance of bread and wine is changed into the substance of Jesus (his body and blood) The accidents of bread and wine remain. Since a thing is what its substance is, the bread and wine are now truly Jesus’ body and blood. Permanently, truly and completely Jesus Christ, so we can really eat his body and drink his blood

Church of the Counter Reformation (1400’s to 1963) The Reformers (Protestants): The Mass is the worst example of “faith through works” It exactly what they wish to get rid of in the notion of “faith alone” Martin Luther – kept the real presence but refused to explain how it worked (he rejects transubstantiation) Calvin / Zwingli / Knox - The Eucharist is only a meal, a nostalgic calling to mind of events long ago The Counter Reformers / Council of Trent: Adopted language of Aquinas, affirm the change of bread and wine into Christ’s body (transubstantiation) Against the Reformers, adopted the notion of Eucharist as sacrifice.

Modern Understanding So what is the Eucharist? Sacrament of unity Sacraments bring about what they symbolize Unity / community (Greek = koinonia) “One body, one bread, one cup of blessing which we share” – the symbols

3 Sacraments – living our faith 2.0.doc -(45)- 8/29/2019 Eucharist strengthens and deepens the bonds of unity within the community Sharing / dividing the bread and cup implies sacrifice, dying to self, which creates community. We offer ourselves on the altar, we are like the simple bread and wine offered; Through the mystery of the Eucharist, all that is offered, bread, wine, and ourselves will be made holy by the power of the Holy Spirit and transformed into the body of Jesus. Community / communion in love Giving and receiving love, love of neighbor, love of God The source of love is the love of Father and Son within the life of the Trinity God shares this divine life with us through the Eucharist By sharing his love with others, by our self-giving to others, we become Eucharist ourselves The Eucharist makes the Church / the Church makes the Eucharist The community built up is the Church, without the Eucharist, there would be no community, no Church Without the Church, there would be no Eucharist; it belongs to the public prayer of the Church, the people worshipping together, priest and congregation. We do not come to God on our own, only in a community, with other people. A Source of Reconcilliation, Healing and Growth The Eucharist promotes unity so it facilitates reconcilliation. Union with Christ reunites us to those we are separated from When relationships are restored, health (physical and spiritual) follows It is our bread for the journey – our journey of growth in love of God and neighbor The presence of Christ Christ is present in the Eucharist in many ways – among them: In the consecrated bread and wine In the proclaimed Word In the person of the priest In the assembled people All of the ways are integrated into an organic whole; no one way is more important than another, no one way can be removed without harming the whole.

3 Sacraments – living our faith 2.0.doc -(46)- 8/29/2019 Eucharist (part 1) – Focus Questions: The Eucharist can be seen as a family thanksgiving. How does your family celebrate and give thanks? Is there anything you do that is unique to your family? What is symbolic in your gatherings? Objects? People? Jokes?

The Mass is the primary experience of church most Catholics have. What has been your experience of going to Mass? What are the best and worse Masses you have ever attended? What happened to make them that way?

Think of a Mass you have attended recently. What spoke to you most deeply? What annoyed you? What would you do to make the experience better?

Our Catholic theology tells us that Jesus is really present in the consecrated bread and wine. What does this mean to you? How would you explain this to a child? A non-Catholic? Does it really matter?

3 Sacraments – living our faith 2.0.doc -(47)- 8/29/2019 Eucharist (part 2) – Outline of the Mass and Notes

Introductory thoughts The Liturgy Liturgy is what the church “does”; it comes from the Greek meaning “a work of the people” So, if the church is the people of God, then liturgy is what the people do; it requires our full, active and conscious participation. It is not a spectator sport! It is the public prayer of the church; as opposed to private or small-group prayer. Each person present has a unique part, proper to them. It is their right and duty to participate according to their vocation. It creates and expresses community. It is the source and summit of the Christian life. At its heart is the Paschal Mystery of Jesus, the mystery of his death and resurrection; the celebration of our entrance into that mystery by our baptism, our dying and rising with Christ. The purpose of liturgy Is to sanctify us via the grace of the liturgy. In so doing, the body of Christ (the church) is built up and worship is given to God. The unity of the worshipers, both with God and one another, should be the result of any liturgy.

Kinds of liturgy The Mass Consists of the Liturgy of the Word and the Liturgy of the Eucharist; two liturgies forming one act of worship. Has the dignity of a sacrament; Jesus is present in a unique way. It is the sacrament of unity; we are one in Christ when we share the one bread and cup. Liturgy of the Hours Morning / Evening prayer; recitation of Psalms, the daily prayer of the Church. Para-liturgies Everything else; scripture services, stations of the cross, benediction, etc. Sacraments (Baptism, confirmation, etc.) - are always celebrated within a Liturgy of the Word. The liturgy of the Mass often follows.

Origins and History Jewish roots; the synagogue service. Scripture readings, homily, intercessions and blessing. Early church ; “the breaking of the bread.” A memorial meal, prayers by the leader of the assembly. Middle ages; scholastic philosophy defines how the Mass “works” (we still use their terms today). Council of Trent (c. 1550); Reaction to the Reformation, defines the Tridentine (or Latin) Mass in great detail. Vatican Council II; an “updating.” General reform of the liturgy, return to original focus of the Mass.

Summary For almost 2,000 years the Eucharistic liturgy has been the heart of who the church is and what it does. It is nothing less than the promise of Jesus; to be present in the church until the end of time. Introductory Rites Their purpose is to prepare us to celebrate the mass Entrance The entry procession, introductory chant or song – the introit (entrance antiphons) The role of song Five song format (entrance, psalm, offertory, communion, recessional); song “adds joy to prayer”, the mass is a celebration. The cross always leads the way, the most important people are last (the last will be first). We are the celebrants, the priest is the presider. Veneration of the Altar - The ministers bow to the altar and then venerate it with a kiss Sacred objects Altars are consecrated; anointed with chrism and dedicated for the liturgy. Many times the altar has a relic in it (bones of a Saint). Jesus will be made present on the altar, so we show it reverence by bowing to it and kissing it. Greeting of the Congregation The presider makes the sign of the cross and greets the congregation Liturgical gesture

3 Sacraments – living our faith 2.0.doc -(48)- 8/29/2019 The sign of the cross; all prayer starts and ends with God, we invoke the Trinity. The cross is signed throughout the liturgy; over holy water, incense, the gospels, the bread and wine. Gesture calls attention to important things; genuflection before the Host, processions, raising objects show us that something special is happening. Penitential Act The priest introduces the act, which is lead by the deacon – it may be sung or said. The priest says the words of absolution. Forms and options The presider chooses the options appropriate for the congregation / celebration. There are enough options that you will never hear the same mass twice. For example, the Penitential Rite has 3 options; Rite of sprinkling, the confetior (I confess to almighty God and to you my brothers and sisters…), and kyrie (Lord have mercy, Christ have mercy, Lord have mercy) Theology We start prayer by asking forgiveness for our sins which distance us from God; We are sorry for sin (contrition), we confess our sins to ‘God and our brothers and sisters’, ask for intercession (I ask blessed Mary...and you my brothers and sisters to pray for me), receive absolution from the priest (“May almighty God have mercy on us …”) Kyrie Eleison Greek for ‘Lord have mercy’ Led by the deacon Gloria in Excelsis A hymn of praise, written by an angel. If used, it is always sung. The Liturgical year The mass has ‘ordinary’ (unchanging) and ‘proper’ (changing with the seasons; Advent, Christmas, Lent, Easter, Ordinary time) parts. The Gloria is omitted in Advent and Lent. Saints are remembered through the year with special prayers. Collect for the Day (Opening Prayer) The presider says (or sings) the collect for the day Role of silence “Let us pray…(silent pause)” The collect collects the prayers of the people and offers them to God. The mass is public prayer, not private devotion, but it does have times for personal silent prayer. This is one of them. Liturgy of the Word Two Altars (altar of the Word, Altar of the Body and Blood) / two Liturgies (Word and Eucharist) / one act of worship (the Mass) The Lectionary Contains the prescribed readings for this liturgy. A, B, C Sunday cycle, separate daily cycle. Much of the Old Testament, almost all of the New are read over three years; ‘opens the treasury of Scripture to the faithful.’ Tough on preachers! Scripture Readings Proclaimed from the Ambo (pulpit); the table of the Word – usually by a lay person. Worship environment The altar should be the focal point of the church; the ambo is designed to match the altar, showing continuity between Word and Eucharist. The sanctuary is set off from the congregation (usually by steps); it is a holy place. Flowers are often placed by the ambo and altar – nothing is placed on the altar except the Book of the Gospels. First Reading Old Testament outside Easter, from the Book of Acts during the Easter season; the Old Testament tells the origins of our faith, The Book of Acts tells the birth of the church. First reading (usually!) harmonizes in theme with the Gospel. Psalm Usually sung by a cantor, usually form the ambo Song as prayer “Those who sing well pray twice.” The psalms have always been sung in liturgy; that is their original purpose. The cantor is the person who proclaims them in song. May be sung many ways; most common is antiphonally – verse by the cantor and response by the assembly. Second Reading New Testament; the Letters of Paul, John, Peter and James. Organization is ‘Lectio continuo’ – a ‘straight through’ reading of the letters. Usually only Sunday mass and feast days have two readings. Alleluia

3 Sacraments – living our faith 2.0.doc -(49)- 8/29/2019 Alleluia is Hebrew for “praise the Lord;” there are no alleluias during Lent, so it becomes an “acclamation” (“Glory and praise to you, Lord Jesus Christ”).' A verse proper to the day is sung (the “versicle”) with the alleluia. Dignity of the gospels The reading of the gospel is reserved for ordained ministers (the deacon if he is there, the priest if not); it may be from a separate book of the gospels (carried in by the deacon). It may be processed and incensed; all to underscore its importance. Gospel reading The deacon asks the priest for a blessing (“May the Lord be on your lips and in your heart . .”) and then processes the Book of the Gospels to the ambo. The Gospels are the story of Jesus; they have a special dignity. Each cycle focuses on a gospel; cycle A is Matthew, B is Mark, C is Luke. John is heard throughout. Homily The priest or deacon delivers the homily, usually from the ambo. A homily is not a sermon; it is a breaking open the Word, not a moral exhortation. Usually focuses on the Gospel, but the second reading provides an alternate text. Preachers must have “faculties” to preach, granted by the bishop – not all clergy have them. Blessed Solanus Casey did not have preaching faculties – and he is a saint! The Creed (Profession of Faith) The priest leads the recitation of the creed. The rule of faith, “what has always been believed, by all people, everywhere.” First person - “I believe..” Theology Trinitarian in formula; expresses what we believe about Father, Son and Holy Spirit. Universal Prayers (General Intercessions) Read by the deacon, may be read by a lay person. Prayers for our needs Asking God’s help in prayer has always been part of liturgy; ‘where two or more are gathered, I am there.’ From general to specific, summed up by the priest. Modeled on the Universal Prayers for Good Friday, usually includes the mass intentions for the day. Dismissal of the catechumens This is an ancient tradition; they are dismissed before the mysteries of the Eucharist begin. Liturgy of the Eucharist Preparation for the Eucharist Presentation of the Gifts – often called (incorrectly) the offeratory The bread and wine are brought forward while the offertory chant is sung. The priest and deacon receive them. Offering back to God the good things he has given us. The elements Bread and wine are presented. Bread must be pure, unleavened wheat, the wine must be pure, fermented grape wine. Represents the common food of the people in Jesus’ time. The bread may be low gluten (there is no gluten free host). instead of wine, pure grape “mustum” (non-alcoholic juice) may be used with the bishop's permission. Preparation of the Gifts The altar is prepared with the book (Missal) and vessels (chalice and patten). The deacon pours the wine into the chalice and adds a little water; waiters did this in Jesus’ time. Deacons are basically waiters; (read Acts 6:1-6). Incense may be used – for the gifts, the ministers and the congregation. Theology Christ shares in our humanity so that we can share in his divinity. This is how we were redeemed; see Philippians 2:6-11. The priest washes his hands in preparation for the Eucharist – both symbolic and practical Prayer over the gifts The assembly stands for the prayer (if not already standing from the incensing). Ministries Everybody has a part in the mass, but different parts. There is the priesthood of the faithful as well as the ministerial priesthood. When the priest asks the people to pray over the gifts, this is their right by virtue of their baptism. Priest: “Pray, brothers and sisters, that my sacrifice and yours may be acceptable to God . . .” People: “May the Lord accept this sacrifice at your hands . . ..” Introductory dialog

3 Sacraments – living our faith 2.0.doc -(50)- 8/29/2019 The priest invites the congregation to join him in prayer. “The Lord be with you . . .” Preface The priest reads the preface ”It is truly right and just, our duty and our salvation . . .” The Preface, or introduction, is proper to the liturgical season or celebration. In ordinary time, we celebrate the glory of God as shown in his creation. Other seasons have their own character. Sanctus “Holy, holy, holy;” sung by the angels in Isaiah 6:1-8. God is the source of holiness, sent to us by “the one who is to come;” that is Jesus. Eucharistic Prayer Eucharist Greek for “give thanks;” which is what the mass is all about. Thanking God for the gift of his Son. Epiclesis Epiclesis “Calling the Holy Spirit to come upon;” it is by the power of the Spirit, acting thorough the priest, that the bread and wine become the body and blood of Jesus. It is “overshadowed” by the power of the Spirit, as was Mary at Jesus’ conception. There is also an Epiclesis at baptism and confirmation, the Spirit is invoked upon the person; changing them, configuring them to Christ. The priest: “. . . accept and bless these gifts . . . that they may become for us the Body and  Blood of our Lord Jesus Christ” Institution Narrative and Consecration Words from Jesus himself; “this is my body…this is my blood.” Jesus is truly present here, under the appearance of bread and wine. “This is a hard saying;” John’s gospel records people’s difficulties with this; it is still a challenge to us today. Transubstantiation Is the term, coined by St. Tomas Aquinas, the church uses to explain how this happens. Ultimately, it is a mystery. My suggestion is “taste and see the goodness of the Lord.” You will understand it when you experience it. The priest: “On the night before he was betrayed . . .This is my Body . . . This is my Blood . . Do this in memory of me. . “ The Mystery of Faith (Anamnesis) The paschal mystery This is the mystery of our faith; Jesus is our Passover, the lamb sacrificed for us. See Exodus 12:1-28. He has died, risen and will come again; we too must die with him in order to rise with him The priest: “The mystery of faith “ People: When we eat this bread and drink this cup . . .” Offering Sacrifice The mass is a re-membering of Jesus’ sacrifice. As priest and victim, he offered himself once for all; the mass makes this sacrifice present again, for us here and now. We offer ourselves to the Father along with him. The priest: “. . .we offer you, Lord, the Bread of life and the Chalice of salvation . . .” see Hebrews 4:14 Intercessions The priest: “Remember, Lord, your Church . . .”” Intercessory prayer Tradition has always affirmed the value of praying for one another, for the living as well as the dead. With Jesus present, we ask for his prayers as well as the prayers of all who have gone before us, united with us in the Communion of Saints, for those we mention. These are the intercessions of the mass (not the general intercessions that came at the liturgy of the Word). Final Doxology The priest, elevating the bread (while the deacon elevates the chalice): “Through him, and with him, and in him. . .”” Doxology The final praise of God: through Jesus to the Father in the power of the Holy Spirit; one Holy and Blessed Trinity, forever and ever, amen! This is the Great Amen – joyously acclaimed in song. It concludes with the Great Amen – the conclusion of the Eucharistic prayer; almost always sung by all. Communion Rite Lord’s Prayer “Master, teach us to pray” this is the prayer Jesus taught: “Our Father, who art in heaven . . “ Theology

3 Sacraments – living our faith 2.0.doc -(51)- 8/29/2019 We pray for the coming of the Kingdom; the fullness of God’s presence in our hearts and lives. We ask that our will be made one with God's will. The priest’s part asks for mercy and peace. Joining hands symbolizes the unity of the kingdom. The priest adds the “embolism” before the doxology: “Deliver us Lord from every evil...” Rite of Peace “The peace of the Lord that passes all understanding;” in Hebrew Shalom. Not just peace, but the fullness of God’s blessings; may God give you all good things. The priest: “The peace of the Lord be with you always” People: “And with your spirit.” The deacon: “Let us offer each other the sign of peace” Briefly exchange a sign of Christ's peace (usually a handshake) with those around you. Breaking of the Bread Host Before consecration, it is bread, after consecration it is Host (Hostis is Latin for victim) “Lamb of God, you take away the sins of the world;” the bread is broken; as Christ was broken. Commingling A small piece of Host is placed in the chalice; the body reuniting with the blood as a reminder of the resurrection. Angus Dei Theology Old Testament priests offered lambs as sacrifice for the people. Jesus is our sacrificial lamb – offered for many to redeem them from their sin. All: “Lamb of God, you take away the sins of the world, have mercy on us.” Repeated three times Priest (elevating the chalice and broken bread): “Behold the lamb of God . . .” People: “Lord I am not worthy that you should enter under my roof . . .” words spoken by the Centurion, see Luke 7:7 Personal Preparation by the Priest Priest (quietly) “May the receiving of your Body and Blood . . , be for me protection in mind and body . . .” Reception of Communion How to receive We may receive under one or both species; only bread or both bread and wine. Either is a full and complete reception. The bread is usually received in the hand, some prefer to receive it directly on the tongue. You should not receive by intinction (dipping the bread into the wine). If you chose not to receive the cup that is fine – you may want to reverence it as you pass by, or reverently hold it in your hands and then pass it back. Gluten Free Host Since the host must be bread, there really is no “gluten free” host, just “gluten reduced”. We have it available, just ask the sacristan before mass. You could also just receive the cup – it is still the complete presence of Jesus. The important thing is this is your moment with Jesus; don’t rush it! Enter into the mystery, savor it and meditate on it. When you receive the host, consume it immediately – don't wait to get back to your seat. If it is dropped, pick it up and either eat it or give it to a Eucharistic minister. Concluding prayer Meditation This is the time for devout personal prayer; either silently or in a song. Try to sit and relax; be conscious that you have just received the risen Lord. What do you want to say to him? The priest reads the closing prayer of the mass. Concluding Rite Any announcements concerning the congregation may be made. Greeting and blessing Blessings There are several forms; the short form is used most often. The long (solemn) form is a three fold blessing, used most often at Christmas and Easter. There is another special form for bishops to use. The priest blesses the assembly and makes the sign of the cross over them. The deacon dismisses the assembly. Just as we are called to worship together, so we are sent out to live what we have just done. The name “mass” comes from the Latin “missa;” which means “you are sent.” (The deacon has the last word!) Final Song Sung as the procession leaves the church. Stick around – you probably can't get out of the parking lot anyway! 3 Sacraments – living our faith 2.0.doc -(52)- 8/29/2019 3 Sacraments – living our faith 2.0.doc -(53)- 8/29/2019